Chinese
被称为无间刹那，其自性与事业圆满的智慧刹那无有差别。对此，有些观点认为，非异熟是指先前在自相续中尚未成熟的佛陀功德，如力量等；异熟是指在自相续中已经成熟的布施等，直至随好。并说这两者都是所缘。还有观点认为，非异熟是指在七地以下通过努力修习，异熟是指清净地的智慧。此外，还有凡夫和圣者等差别之说。但在此，这两者都从所缘有间刹那自身的角度来解释。非异熟是指先前在学道时，了知布施等每一法中无漏之法以自性汇集的方式，并在其中汇集而完全习惯的努力造作，凭借习惯达到极致的力量。现在，由于远离了对事物分别执着的颠倒，因此布施等每一法，也为了见到汇集了从布施到八十随好之间所有无漏之法的自性。证悟了能仁的无间道一刹那的证悟，应当知晓这是非异熟刹那。为了知晓先前非异熟无间道之前的渐次生起，将因之名安立于果上，或者说，是从非异熟之因所生的刹那，如同种子之果。例如，木桶在因位时，绳索等各自聚集，但制作完成后，由人的一次推动，一切同时运动，取水和旋转等同时进行。同样，先前凭借努力完全习惯的力量，现在无需努力就能现前一法，从而使一切法都得以现前。现在，刹那自身的体性是异熟，这是因为一事物的自性就是一切事物的自性，因此与双运的甚深法性无有差别。并且，有境的智慧也如是修习，并在各地上努力。
English
It is called the uninterrupted moment, and its essence is no different from the single moment of wisdom that perfects the activity. Regarding this, some opinions state that non-Vipāka refers to the Buddha's qualities such as powers that have not yet matured in one's own mindstream, and Vipāka refers to generosity etc. that have matured in one's own mindstream, up to the minor marks. And it is said that both of these are objects. Furthermore, non-Vipāka is said to be meditation with effort up to the seventh level, and Vipāka is said to be the wisdom of the pure lands, and there are also differences such as ordinary beings and noble ones. However, here, both of these are explained from the perspective of the object-possessing uninterrupted moment itself. Non-Vipāka refers to knowing how all uncontaminated dharmas gather in essence within each of the generosity etc. on the path of learning, and due to the power of the effort of completely familiarizing oneself by gathering them there, the habit of effort reaches its limit. Now, because of being free from the inverted clinging to things separately, each of the generosity etc. also sees the essence of the collection of all uncontaminated dharmas from generosity to the eighty minor marks. This realization of the single moment of the uninterrupted path of the Sage should be known as the non-Vipāka moment. In order to know that it arises gradually before the previous non-Vipāka uninterrupted path, the name of the cause is given to the result, or it is called the moment arising from the cause of non-Vipāka, just like the fruit of a seed. For example, when a wooden bucket is in the stage of cause, the ropes etc. are gathered one by one, but after it is well-made, when it is moved by a single push of a person, everything moves at once, and taking water and turning etc. are done at once. Similarly, by the power of completely familiarizing oneself with effort in the past, now, without effort, manifesting one dharma causes all dharmas to be manifested. Now, the nature of the moment itself is Vipāka, because the nature of one thing is the nature of all things, therefore it is no different from the profound nature of union. And the wisdom of the object-possessor also meditates on it in the same way, and strives in all the grounds.
Chinese
以勤奋努力来成办，并以期盼于刹那间显现的希求，以及圆满一切资粮之力的推动下，能够如实照见实相深奥之理，具足顺缘、远离违缘，在此常边金刚定之刹那间，并非如次第渐进之方式，而是顿然圆满显现一切景象。因此，所谓成熟，即是何时获得常边无间之时，所有自性或本体上本来就无有垢染的无漏白法之自性，或者以与其不可分离之方式成为其本体的，具足一切殊胜之相的般若波罗蜜多空性。以无勤获得之方式成熟或圆满的法性之状态中生起之时，即是无间道之时。彼时，称之为成熟之一个刹那的智慧。无相之刹那：于有学道中，以布施等一切道之行相，以梵行之门，安住于轮回涅槃一切法如梦如幻般显现空性双运之中，串习至极，一切清净之法，生灭、一异等无有自性，以常边智慧一个刹那证悟，故如是说。无二之刹那：若观察梦境之境，以及见彼境之有境之识，则不会见到境与有境是各不相同的两种状态，而是如心性显现一般。如是，轮回涅槃一切诸法，就其本性而言，无有能取所取二取，安住于平等性一味一体之中。彼即是以常边智慧一个刹那如实照见其安住之方式，故以名符其实之名称称之为无二之刹那。又，在被能取所取二取之习气所染污期间，无法如实照见一切法平等大性之义。于二取显现之境中，以法与有法各异，时间各异，以及彼之法性各异之二取显现，故不可能同时照见一切所知之二谛，然从根本上断除二取显现之习气，常边之
English
Through diligent effort to accomplish, and with the aspiration to manifest in an instant, driven by the power of completely gathering all accumulations, possessing all conducive conditions to see the profound truth of reality as it is, and free from obstacles, in this moment of the diamond-like samadhi at the extreme limit, it is not gradual like a step-by-step process, but rather a sudden and complete manifestation of all appearances. Therefore, maturation is when one attains the uninterrupted extreme limit. The very nature of all uncontaminated white dharmas, which are inherently free from defilements, or the emptiness of the Perfection of Wisdom, which possesses all supreme aspects and is inseparable from it, becomes its essence. When it arises from the state of the nature of dharma, which matures or is perfected effortlessly, it is the moment of the uninterrupted path. At that time, it is called the wisdom of a single moment of maturation. The moment of no characteristics: In the path of learning, through the practice of all aspects of the path, such as generosity, and through the gateway of pure conduct, abiding in the union of appearance and emptiness where all phenomena of samsara and nirvana appear like dreams, when habituation reaches its culmination, all pure dharmas, such as arising and ceasing, oneness and otherness, are without characteristics. It is said that this is realized in a single moment of wisdom at the extreme limit. The moment of non-duality: If one examines the object of a dream and the consciousness that perceives it, one does not see the object and the subject as two separate entities, but rather as merely the manifestation of mind itself. Likewise, all phenomena of samsara and nirvana, in their true nature, are without the duality of grasping and being grasped, abiding in the single taste of equality. This is seen as it is in a single moment of wisdom at the extreme limit, and is therefore called the moment of non-duality, a name that corresponds to its meaning. Furthermore, as long as one is tainted by the habitual tendencies of dualistic appearance of grasping and being grasped, one cannot see the meaning of the great equality of all phenomena as it is. In the realm of dualistic appearance, because phenomena and their qualities appear as different, times appear as different, and the nature of those qualities appears as different, it is impossible to see the two truths of all knowable things simultaneously. However, when the habitual tendencies of dualistic appearance are uprooted, the extreme limit of
Chinese
当智慧产生之时，因为证悟了平等性的究竟意义，所以由平等性所涵盖的一切所知法，也和它味道相同地证悟，并且不可能从那上面动摇，证悟真俗二谛一味一体是所知。法性的体性上，生灭没有成立，因此对于这个，像前后中间的部分等等，用相来戏论安立是不可以的。虽然是不可思议的自性，但在具有二取显现的染污的所化众生面前，在三时生灭显现者的面前，刹那刹那之间也了知所化众生的相续和生灭的法，并且从成办利益的自显现的方面来看，就像是刹那间的遍知一样显现，因为无法执取，所以遍知是不常有的，这样安立。在没有真实生起如是性的道理的孩童和外道辩论时，应当如是宣说。以自本体与法性无二无别的自生智慧身，以无生灭的意义来衡量，三时之中法性的身也没有变异，所以如经中所说，一切种相智是不生不灭常有的。密续中也如是宣说，各自对于甚深意义通达之后的定解也如是安住。意义上，有和无有为法，涅槃无为法。如是所说，依靠而生的有为事物，和依靠假立成为有为的无有，二者都是有为法。无有也是从遮断所破而成立，不观待它就不能成立，因为观待其他的缘故，就像是无常或者有为法一样。无论有和无有，最终不住立的涅槃大，和法性无有破立并且味道相同，因为是超离思议言说的缘故，不需要从续部中生起或者从因上假立，因为法性本来就存在。涅槃像是从因上生起一样显现，仅仅是从自己的二取显现的分别念颠倒而已，在那里假立而已。意义上一切法自性涅槃，本来就是光明。如般若经中也说了百千遍一样。因此自性
English
When wisdom arises, because the ultimate meaning of equality is realized, all knowable dharmas encompassed by equality are also realized as being of the same taste as it, and it is impossible to waver from that. Realizing the two truths, conventional and ultimate, as one taste is knowable. In the nature of dharmata, arising and ceasing are not established, so for this, it is not possible to establish elaborations with characteristics such as parts of before, after, and middle. Although it is an inconceivable nature, in the face of trainees who are stained with dualistic appearances, in the face of those who appear with arising and ceasing in the three times, moment by moment, they also know the continuums of the trainees and those dharmas of arising and ceasing, and from the aspect of self-appearing that accomplishes benefit, it appears like a momentary omniscient wisdom, but because it cannot be grasped, it is established that omniscient wisdom is impermanent. When arguing with children and non-Buddhists who have not truly generated certainty in the way of suchness, one should explain it in that way. Measuring with the meaning of the unborn and unceasing self-arisen wisdom body that is inseparable from dharmata in its own essence, the dharmakaya does not change in all three times, so as it is said in the sutras, the omniscient wisdom is unconditioned and permanent. It is also said in the tantras in the same way, and the certainty after each person has understood the profound meaning abides in that way. In essence, existence and non-existence are conditioned, nirvana is unconditioned. As it is said, both conditioned phenomena that arise dependently and non-existents that have become conditioned by being imputed dependently are conditioned. Non-existents are also established by cutting off what is to be negated, and they cannot be established without relying on that, so because they rely on others, they are like impermanent or conditioned things. The great nirvana, which does not ultimately abide in either existence or non-existence, is of one taste with dharmata, without anything to be removed or established, so because it is beyond thought and expression, it does not need to arise from the tantra or be imputed from a cause, because dharmata is inherently present. The appearance of nirvana as arising from a cause is merely a reversal of one's own dualistic conceptualization, and it is imputed there. In essence, all dharmas are naturally nirvana and are inherently luminous. As it is said hundreds of times in this Perfection of Wisdom Sutra. Therefore, naturally
Chinese
超越痛苦，证悟轮回与涅槃平等性的意义，通过道的力量消除突如其来的障碍，使一切垢染消退的真如，被称为伟大的双运，即佛陀的智慧之身。如此，所有无漏之法，其自性无有差别，皆被平等之法性所摄持，如是，若未显现证悟此法之道的非异熟状态，则不会产生异熟之果的刹那。无论多么熟悉非异熟，也无法生起刹那间能见一切所知的非异熟智慧。若认为一切法皆以自性真实成立而各不相同，则证悟一法不能证悟一切法。然而，一切法在无自性的法界中皆为一体，因此，通过道的力量消除无自性真如上的障碍，使其远离垢染，便能证悟真如。此外，没有任何事物可以被称为真如之外的显现，显现与空性双运即被称为真如。此真如在伟大的平等法界中为一体，需各自以自性智慧证悟，而非如二元对立的显现执着者所见之显现。因此，对于法性二元对立的伟大平等之义，从根拔除二取习气的智慧，即是无有能所，成为无二无别的伟大平等。因此，具足一切殊胜相的空性自性，超越微尘和刹那积聚的遍虚空智慧之身，被称为果位之母，即一切种智。如是之刹那，在《八千颂般若经》中，由“为了不迷乱，应知为菩提萨埵”这一句经文所诠释，解释中说，是为了不被低劣的作意和实执等所动摇。而在此经中，则以“圆满了此法之后，彼菩提萨埵”一句来表示，即指如上所说的因道之法全部圆满，达到极度熟悉，在相续的无间道中，如前所说之异熟智慧刹那与境法界无二。